MISHNAH: In a place where one was used to work on Passover Eve before noon one works; in a place where one was used not to work on Passover Eve before noon one does not work, prepare for the evening celebration, and in Jerusalem slaughter the Pesaḥ sacrifice, there were places where the day was considered a kind of holiday. “Work” here is not to be understood in the technical sense of the rules of Sabbath and holidays but as “gainful employment”. . If one goes from a place where he works to one where he does not work, or from a place where he does not work to one where he works, one puts on him the restrictions of the place he left and the restrictions of the place to which he comes, but a person should not change because of the controversy.
HALAKHAH: “In a place where one was used to work,” etc. It is written, there you shall slaughter the Pesaḥ in the evening . 16:6 . . Not only he, from where his agent? The verse says, and you shall cook and you shall eat . 16:7 . Since the Pesaḥ sacrifice must be eaten in a group ( Ex . 12:3–4 ), the singular in these verses cannot mean that the slaughter has to be done by the eater; this is proof that it may be delegated. . Why does the verse say, there you shall slaughter the Pesaḥ in the evening ? It is not in order that he should be occupied by his work while his sacrifice is offered. As what was stated. The entire text is copied in Ḥagigah 2:4 . , “therefore anybody who has an obligation for wood and first fruits. He who says, I am taking upon me [to bring] wood for the altar and logs for the arrangement on that day is forbidden funeral orations, and fasting, and working.”
ˋ aniot 4:2 ( נ ). Rebbi Jonah said, these daily sacrifices are the offerings of all of Israel. Could all of Israel ascend to Jerusalem? Is it not written 16:16 . G instead quotes Ex. 23:14 . , three times a year all your males shall be seen ? If all of Israel would sit there and do nothing, is there not written. 11:14 . , you shall harvest your grain ? Who would harvest their grain? But the early prophets. 25:1 . instituted 24 watches; from each watch there were [Cohanim, Levites, and Israel] present in Jerusalem. It was stated, twenty - four thousand 27:1 . The verse is read as meaning that every month there were 24’000 representatives of the people at the Temple. . A stand-by groupˋ anit 27a ). The actual numbers in Second Temple times were small. from Jerusalem, and half a stand-by group from Jericho. Jericho also could have produced a full stand-by group, but to give precedence to Jerusalem it only produced half a stand-by group. The Cohanim for service, the Levites for the podium, and the Israel as proof that they are the agents for all of Israel.
10 (Note 141 , ר ). The text there reads “musical instruments”, which is required by the context there and must be understood here also since the choir is subsumed under “Levites”. It was stated: “Rebbi Simeon ben Eleazar said, Cohanim, Levites, Israel, and song invalidate the sacrifice.” Rebbi Abbin in the name of Rebbi Eleazar, the reason of Rebbi Simeon ben Eleazar: 29:28 . Since this is not a pentateuchal verse it only can prove what people did or, as explained there in v. 25 , what was prophetic instruction. The entire congregation were bowing down , these are Israel, and the song was sung , these are the Levites, and the trumpets were trumpeting , these are the Cohanim, everything up to the end of the elevation offering , all are indispensable for the sacrifice. Rebbi Tanḥuma in the name of Rebbi Eleazar understood it from here. 8:19 . : And I gave the Levites to Aaron and his sons from the midst of the Children of Israel , these are the Levites, to work the service of the Children of Israel in the Tent of Meeting , these are the Cohanim, and to atone for the Children of Israel , that is the song 11a , where it is a tannaitic statement: “Song invalidates the sacrifice, the words of R. Meïr, but the Sages say, it does not invalidate. What is R. Meïr’s reason? The verse says, and I gave the Levites to Aaron and his sons from the midst of the Children of Israel, to work the service of the Children of Israel in the Tent of Meeting, and to atone for the Children of Israel .” Since the Levites had three biblical obligations in the Sanctuary, viz ., to carry the Tent, to be its watchmen, and to sing. Since only the third can be classified as ritual service, it must be what is referred to as atoning. , so there shall be no plague when the Children of Israel approach the Sanctuary , these are Israel.
From where that the song is called atonement? Ḥinena the father of (Rav Yanta) [Bar Nata]ˋ aniot in brackets must be preferred over that of the text here in parentheses since a Galilean cannot carry the title “Rav”. in the name of Rebbi Banaia: and to atone for the Children of Israel , that is the song. From where that the song invalidates? Rebbi Jacob bar Aḥa, Rebbi Simeon βουλευτής, in the name of Rebbi Ḥanina, and to atone for the Children of Israel , that is the song.
Is not Pesaḥ a sacrifice of all of Israel and they made it dependent on usage? Rebbi Abbahu said, there is a difference, since the Pesaḥ cannot be offered before noontime. Rebbi Abbahu asked, if one said, I have the obligation to bring an elevation offering in the afternoon, is he permitted to work in the morning? Rebbi Yose said, a Pesaḥ which he brought in the morning is no Pesaḥ ; an elevation offering which he brought in the morning is an elevation offering.
1:6 ( נ ); in a slightly different order it is copied in Raviah §495 (vol. 2, p. 119). Everything they made dependent on usage. If women use not to work after the end of the Sabbath, it is no [{legitimate} usage]; until the end of the seder it is [{legitimate} usage]. On Monday and Thursday vol. 1, p. 483, §6.) , it is no [{legitimate} usage], to the end of the fast-day prayers it is [legitimate] usage. On the day of the willow twigs it is not {legitimate} usage, after afternoon prayers it is {legitimate} usage. On the day of the New Moon it is {legitimate} usage. Rebbi Zeˋira said, if women use not to weave from the start of Av it is {legitimate} usage, for the šetiah stone stopped to exist. What is the reason? For the woofs will be torn down 11:3 . If read as the foundations will be torn down it is appropriate for the anniversary of the destruction of the Temple. .
Rebbi Ḥinena said, everything they made dependent on usage. There were acacia trees in Migdal Sevaya) cut for this purpose by Jacob and his sons when they travelled to Egypt [ Gen. rabba 94(4 ).] . They came and asked Rebbi Ḥanania, the colleague of the rabbis, may one use them for work? He told them, since your ancestors used to treat them as forbidden, do not change the usage of your deceased ancestors. Rebbi Eleazar in the name of Rebbi Abbin. In any case which is permitted but in error he treats it as forbidden, if he asks they will permit him. But in any case where he knows that it is permitted but he has the usage to treat it as forbidden, if he asks they will not permit him.
One may sit on a Gentile’s bench on the Sabbath. It happened that Rabban Gamliel was sitting on a Gentile’s bench at Acco on a Sabbath. They said to him, it is not our usage to sit on a Gentile’s bench on a Sabbath. He did not want to tell them that it is permitted to do this but got up and went away.
It happened that Jehudah and Hillel, Rabban Gamliel’s sons, went to bathe in the bathhouse of Kabul 19:27 . . They said to them, it is not our usage that two brothers should be bathing together. They did not want to tell them, so it is permitted, but entered one after the other. Also they went to promenade in gilded bark sandals at Biro in the night of the Sabbath. They said to them, it is not our usage to promenade in gilded bark sandals on the Sabbath. They did not want to tell them, so it is permitted, but sent them by their slaves.
Not only the Pesaḥ but also usage. The net-fishermen 2:5 ( מ , Genizah text g).. of Tiberias, and the farina millers of Sepphoris, and the grain splitters of Acco, accepted not to work on the intermediate days of a holiday. One understands the farina millers of Sepphoris, and the grain splitters of Acco. The net-fishers of Tiberias, do they not diminish the enjoyment of the holiday? He may fish with a hook; he may fish with a stationary net. Even so, do they not diminish the enjoyment of the holiday? Rebbi Immi cursed them because they diminish the enjoyment of the holiday 13b approves of the action of the fishermen’s guild which they base at Acco. .
If they were exiled from one place to another and wanted to change their ways? Would it be as Rebbi Abba said, the people of Mesha took it upon themselves not to travel on the ocean. They came, asked Rebbi, and said to him, our forefathers used not to travel by sea; what is our situation? He said to them, since your forefathers treated it as a prohibition, do not change the usage of your deceased ancestors. May a person not ask about his vow deals with the modalities of rabbinic annulment of vows. ? There he asks when he made the vow, but here their ancestors made the vow. Then they should be permitted a fortiori . Rebbi Ḥanania said, it is not because of this but because of the following. Rebbi was the student of Rebbi Jehudah, and Rebbi Jehudah said, one is forbidden to travel by sea 3:1). R. Jehudah forbids leaving the rabbinic Land of Israel even though he defines the biblical land of Canaan as including most islands of the Mediterranean ( Ševiˋit 6:1 Note 93 , Ḥallah 4:8 Note 99 , Babli Giṭtin 8a .) .
Rebbi Simeon ben Laqish asked Rebbi Joḥanan: Is it not forbidden because of “do not split into sects”. 14:1 . Babli Yebamot 13b . ? He said to him, in case these follow the House of Shammai and those the House of Hillel. But between the House of Shammai and the House of Hillel does practice not follow the House of Hillel? He said to him, in case these follow Rebbi Meïr and those follow Rebbi Yose. But between Rebbi Meïr and Rebbi Yose, does practice not follow Rebbi Yose? He answered him, there are two Tannaim regarding Rebbi Meïr and two Tannaim regarding Rebbi Yose 1:7 Note 200; Babli Eruvin 46b ), this is only a general rule, not an invariable principle. There are many examples where other Tannaim follow the lines of argument of R. Meïr and R. Yose and practice was decided only in later generations. . He said to him, is there not New Year’s Day and the Day of Atonement, where in Judea one used to follow Rebbi Aqiba and in Galilee Rebbi Joḥanan ben Nuri 4:6 ,7 explains their differences in the way prayers and shofar blowings are combined on New Year’s day and the Day of Atonement in a Yovel year. . He told him, there is a difference since if he changed and in Judea acted as in Galilee or in Galilee as in Judea he discharged his obligation. But is there not Purim, where these read on the fourteenth and those on the fifteenth? He told him, he who edited the Mishnah based it on Scripture. 9:28 . Since the differences are of biblical origin, the example is irrelevant for the rabbinic prohibition. : Family and family, country and country, and town and town .
One understands “one goes from a place where he works to one where he does not work.” “From a place where he does not work to one where he works,” why should he not be idle? Are there not may idlers at that place? Rebbi Simon in the name of Rebbi Joḥanan: If he causes to wonder.
MISHNAH: Similarly, he who brings Sabbatical produce from a place where it was exhausted to one where it was not exhausted or from a place where it was not exhausted to one where it was exhausted is obligated to eliminate. Rebbi Jehudah says, go and get it for yourself 9:3) and in general that artificial boundaries are to be disregarded between places of easy commerce. .
HALAKHAH: If they run out in Tiberias but did not run out in Sepphoris. He says to him, 1 brought it from Sepphoris; if you do not believe me, go and bring for yourself. Rebbi Ḥanania and Rebbi Phineas: Rebbi Jehudah and Rebbi Yose both said the same, as we have stated there 9:4. : “One eats based on what is abandoned but not on what is guarded. Rebbi Yose says, also on what is guarded.” He says to him, I brought it from what is guarded; if you do not believe me, there is field x guarded before you, go and bring for yourself.
MISHNAH: At a place where they used to sell small cattle to Gentiles one sells; at a place where they used not to sell one does not sell; nobody should change this because of controversy. Nowhere does one sell to them large animals, calves, and donkey foals, whole or damaged. Rebbi Jehudah permits damaged ones; Ben Bathyra permits horses 1:6, where the different readings are noted. It is difficult to determine which text is original. .
HALAKHAH: Is it permitted to raise them 7:10, Note 97), from where does one get them to sell them to a Gentile? ? Rebbi Abba said, for example Mahir which is sixteen by sixteen mil is described in Eccl. rabba 1(34) as situated in the domain of the tribe of Reuben in Trans jordan, a country of sheep and goats (Num. 32:4 ). B. Z. Lurie ( Sinai 83, 1978, pp. 24-29 finds Mahir in the Syrian village of Mahin , on the via Diocletiana from Syria to Iraq, on the border of the desert. . They wanted to say, he who said it is permitted to sell [says] it is permitted to leave it alone. But he who says, it is forbidden to sell [says] it is forbidden to leave it alone 2:1). . Rebbi Jonah, Rebbi Eleazar in the name of Rav 14b/15a , this is R. Eleazar’s statement opposing Rav. : Even one who says it is permitted to sell it [says] it is forbidden to leave it alone. What is the difference between selling and leaving alone? There, because he intends to sell it to him it is like the Gentile’s animal. But here it is the Jew’s animal and he is suspected about it.
“At a place where they used not to sell one does not sell.” Why? Because he eliminates the duty of shearing. 18:4 . But goats are not raised for wool and are included in the prohibition. . Think of it, if it was a goat! Because he eliminates the duty of the first-born. 15:19 . But a male animal does not bear lambs and also is included in the prohibition. . Think of it, if it was a male! Because he eliminates the gifts. 18:3 . . Then one should not sell wheat to him because he eliminates the duty of ḥallah ; then one should not sell wine and oil to him because he eliminates the duty of benedictions The problem treated here is that in the next paragraph it is stated that one does not sell large animals to Gentiles because of problems with the laws of the Sabbath. Therefore one is inclined to say that the prohibitions of Mishnah Avodah zarah 1:5 are because of pagan worship and those of our Mishnah, which also is Mishnah Avodah zarah 1:6, because of Jewish worship. It is shown that this does not hold; the first part of the Mishnah is about pagan worship, about places where sheep or goats are sacrificed by pagans; only the second part is about Jewish matters. .
“Nowhere does one sell large animals to them.” What is the difference between large and small animals? For a large animal there might be an obligation for a purification offering; for a small animal there can be no obligation for a purification offering. But does he not shear, does he not milk? There he is liable; here would it be liable 7:2). The Yerushalmi holds that milking a goat also is a biblical prohibition. But giving the animal rest on the Sabbath in an obligation of the owner; he is liable even if another person does the work with his consent. But the Gentile who shears or milks the animal violates no prohibition; since the animal is passive the owner also does not violate any biblical statute. ? But if it is sold, is it not the Gentile’s animal? The Babylonian Rebbi Immi 15a he is called Rami ben Rebbi Yeva. in the name of the rabbis there: Sometimes he sells it on trial and returns it after three days, then it turns out that he did forbidden work with the Jew’s animal. Then on trial it should be forbidden, not on trial permitted. One is because of the other.
If he transgressed and sold one fines him. Just as one fines for practice so one fines for custom. From where that one fines for custom? A person sold his camel to an Aramean. The case came before Rebbi Simeon ben Laqish who fined him double to make him take back the camel. Rebbi Yose ben Rebbi Abun said, they fined the broker and called him son who brokers to an Aramean. Does Rebbi Simeon ben Laqish follow Rebbi Jehudah? As it was stated in the name of Rebbi Jehudah 2:1 , Babli Bekhorot 2b . : “If somebody buys an animal from a Gentile and it gave birth to a firstling, he buys it up to its worth and gives half of its worth to a Cohen. If it was given to him as contractor, he has to pay for up to ten times its worth and gives all of its worth to the Cohen. But the Sages say, since the finger of the Gentile in involved it is no longer liable as firstling.” Rebbi Simeon ben Laqish follows Rebbi Jehudah and says more than Rebbi Jehudah. What Rebbi Jehudah said because of the practice of firstlings; but what Rebbi Simeon ben Laqish said because of practice regarding a large animal.
“Rebbi Jehudah permits damaged ones.” Rebbi Jehudah said this only for a damaged one which cannot be healed. They told him, may they not bring a male to her, she is fertilized and gives birth? He said to them, I also said this only about a male damaged one which cannot be healed. They told him, may they not bring a female to him, he fertilizes her and she gives birth? Rav Abun in the name of the rabbis there: This implies that one is forbidden to provide them with semen 16a and Bekhorot 2b , disagrees and reports that R. Jehudah denies that a disabled cow will accept a male. . There 1:1 . , we have stated: “If somebody buys a Non-Jew’s donkey fetus or who sells one to him even though he is not authorized, or one who enters into partnership, or accepts from him as contractor, or lets it in contract, is not liable for firstling.” Rebbi Haggai asked before Rebbi Yose, does this not imply that one is forbidden to provide them with (slaves) [fetuses] ? He said to them, Rebbi Abun in the name of the rabbis there already preceded you, since Rebbi Abun said in the name of the rabbis there, this implies that one is forbidden to provide them with semen.
“Ben Bathyra permits horses.” Rebbi Jehudah said this only about a male horse because it kills [its owner] in war. Some say, because it runs after a female, and some say, because it stands still to urinate. What is between them? A gelding. He who says because it runs after a female, [this one] does not run after a female. He who says because it stands still to urinate, this one also stands still to urinate. Rebbi Aḥa in the name of Rebbi Tanḥum bar Ḥiyya: If it gets old he binds it to the grindstone 16a . . Rebbi Yose ben Rebbi Abun in the name of Rebbi Ḥuna: Ben Bathyra and Rebbi Nathan both said the same 94a . , as it was stated 8:34 Babli Šabbat 94a . : “If he carried domestic animals, wild animals, or birds, whether alive or dead, he is liable. Rebbi Nathan says, dead he is liable, alive he is not liable.” The rabbis hold that he is liable for a purification sacrifice and they answer him so? They answer following his own argument. Following your argument, since you are saying because of rabbinic Sabbath prohibition, also we hold that if it gets old he binds it to the grindstone. Rebbi says, I am saying that it is forbidden for two reasons, as a weapon and as a large animal. It was stated so: A large wild animal is like a large domestic animal. Who stated this? Rebbi. The words of the Sages: Rebbi Bisna, Ḥanin bar Abba in the name of Rav: A wild animal is like a small domestic animal.
MISHNAH: In a place where usually one eats roast meat in the Passover nights one eats; in a place where one does not usually eat sacrifice outside the sacred precinct, a deadly sin. one does not eat. In a place where one is used to ignite a candle in the night of the Day of Atonement one ignites, in a place where one is used not to ignite one does not ignite. One ignites in synagogues, and in houses of study, and in dark passages, and near sick persons.
HALAKHAH: Rebbi Abba asked before Rebbi Immi: Even calf meat? He said to him, even calf meat sacrifice, or applies to meat in general. . Even fowl meat? He said to him, even fowl meat. They wanted to say, even an egg, even colocasia an edible fruit. . Rebbi Yudan ben Rebbi Ḥanin said, but only what needs slaughter plates, many communities use roasted egg. .
It was stated: Rebbi Simeon ben Eleazar says, on a Day of Atonement which falls on a Sabbath, even in a place where one is not used to ignite one ignites. Rebbi Simon in the name of Rebbi Joshua ben Levi, Rebbi Yose ben Saul in the name of Rebbi: Practice follows Rebbi Simeon ben Eleazar. Rebbi Ḥiyya bar Abba preached to the Tiberians following Rebbi Simeon ben Eleazar. Rebbi Yose said it in the name of Rebbi Samuel bar Nahman in the name of Rebbi Jonathan, Rebbi Ḥizqiah, but some say Rebbi Jacob bar Aḥa, in the name of Rebbi Samuel bar Nahman: A place where one is used to ignite is better than a place where one is used not to ignite. Rebbi Jeremiah said, you should know that this is so since on a Day of Atonement which falls on a Sabbath, even in a place where one is not used to ignite one ignites. Rebbi Abba and Rebbi Simon both are saying, you should know that this is so since a man is modest and will not engage in sexual activity when a light is burning. Both he who said, one lights, as he who said, one does not light, because of leading into sin. He who said that one lights, because he will see and be ashamed. But he who said that one does not light, that he should not see and become desirous. It was stated: Even in (synagogues) [privies] and wash rooms. For that it is necessary: One ignites even in a place where one is not used to ignite.
On a Day of Atonemement which falls on a Sabbath may one soak pickles and preserves starting from the time of afternoon prayers? Rav said, it is forbidden 114b . ; Rebbi Eleazar said, it is permitted. Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar, why did they say, one may soak pickles and preserves starting from the time of afternoon prayers? Because of danger. Is there a difference between the danger on a Day of Atonement which falls on a Sabbath and a Day of Atonement which falls on a weekday? Rebbi Ḥanania the colleague of the rabbis objected, a Mishnah disagrees with Rebbi Eleazar: “On a Day of Atonemement which falls on a Sabbath, the shew-breads are distributed in the evening.11:7 . The shew-breads are changed every Sabbath ( Lev. 24:8 ); the previous week’s bread must be eaten by the Cohanim in the Temple precinct. Since the consumption of the bread is part of the Temple service ( v. 9 ), if this cannot be prepared before the end of the Day of Atonement then certainly profane food cannot be prepared. ” There is a difference. Since this is a small matter, he might forget and eat. Rebbi Phineas objected:: A baraita of Rebbi Eleazar disagrees with him. The Day of Atonemement which falls on a Sabbath is a day of rest; on a weekday it is a day of rest 14(4 ); Babli Šabbat 114b . The Day of Atonement is called שַׁבַּ֨ת שַׁבָּת֥וֹן. The expression Šabbat refers to all activity biblically forbidden on the Sabbath; שַׁבָּת֥וֹן therefore must refer to additional restraint from permitted activity incompatible with the nature of the day. The verse does not distinguish between a Day of Atonement on a Sabbath or on a weekday. . If one is resting on a weekday, not so much more on a Sabbath? Is it not necessary that even things which you are permitted to do on a weekday you have to refrain from on a Sabbath? What would this be? This is soaking pickles and preserves. Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu. The matter is evident for anything which is served with cold food but for anything which is served with hot food while it is heated he can trim it. Rebbi Mana said, if you are saying so, also he will be embarrassed and will not trim; it will turn out that he will become endangered. Rebbi Abba asked before Rebbi Immi: May one soak pickles and preserves starting from the time of afternoon prayers? He said to him, it is permitted. Rebbi Jacob bar Aḥa asked Rebbi Ḥiyya and Rebbi Yasa, may one soak pickles and preserves starting from the time of afternoon prayers? They said to him, it is permitted. Rebbi Zeˋira asked before Rebbi Immi, may one say to the maker of fried food make me some fried food? He said to him, it is permitted. Make me baked goods? Permitted. Prepare me a wick? No. What is the difference between one and the other? This is food, the other is not food.
MISHNAH: In a place where usually one works on the Ninth of Av, one works. In a place where usually one refrains one does not work, but everywhere the scholars are idle. Rabban Simeon ben Gamliel says, should everybody make himself a scholar?
HALAKHAH: Rebbi Abun, Rebbi Simeon ben Laqish in the name of Rebbi Yudan the Prince: With a question mark, “should everybody make himself a scholar?” The Sages themselves did not decree idleness.
MISHNAH: Also the Sages say, in Judea one did work on Passover Eve until noon, but in Galilee one did not work at all. In the night, the House of Shammai forbid, but the House of Hillel permit until sunrise.
HALAKHAH: Therefore, the day is forbidden. Rebbi Eleazar in the name of Rebbi Hoshaia: “ A day of Pesaḥ it is for the Eternal . 28:16 , ( In the first month, on the fourteenth) day (of the month,) a Pesaḥ for the Eternal, and Ex. 12:27 : ( And you shall say, a sacrifice ) of Pesaḥ it is for the Eternal. This kind of scriptural argument is not proof; it is a hint to support popular usage. ” Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan, Rebbi La in the name of Rebbi Eleazar: Two students formulated it. Rebbi Zeˋira said, I found to say that they are three. One said, it is forbidden, another said, it is permitted, and another said it is a matter of usage.
MISHNAH: Rebbi Meïr says, any work which one started before the Fourteenth he may finish on the Fourteenth. But he may not start one on the Fourteenth even if he can finish it. But the Sages say, three trades are permitted working on Passover Eve, the tailors, and the barbers, and the laundrymen. Rebbi Yose ben Rebbi Jehudah says, also the cobblers.
HALAKHAH: “Rebbi Meïr says, any work which one started before the Fourteenth he may finish on the Fourteenth,” but only what is needed on the holiday. “But he may not start one on the Fourteenth,” even something needed for the holiday. “But the Sages say, three trades are working on Passover Eve, the tailors,” since a non-professional may sew normally on the intermediate days of the holiday. “The barbers,” since nezirim expires during the holiday, his shaving is part of the required ceremony. and lepers 14:8 ). shave on the holiday. “The laundrymen,” since usually people who ascend from impurity to purity launder on the holiday and have to be washed to be free of dirt. . “Rebbi Yose ben Rebbi Jehudah says, also the cobblers,” since the pilgrims are used to repair their boots and sandals on the holiday. But the rabbis say, they were rich and made the pilgrimage on animals.
MISHNAH: One sets hens on brooding stalls on the Fourteenth; and a hen which fled one returns to its place, or if it died one installs another in its place. One cleans under the feet of animals on the Fourteenth; on the holiday one sweeps to the side. Vessels one delivers to and brings from the artisan’s house even though they are not needed on the holiday.
HALAKHAH: “One installs hens on brooding stalls on the Fourteenth,” therefore not during the holiday. One does not breed an animal on the holiday but may lead it to the corral 12a. . Rebbi Jehudah says, one breeds a female donkey in heat on the holiday, lest it cool down; all other animals one leads to the corral. One bleeds humans and animals on the holiday, and does not refrain from any medical procedure for humans or animals on the holiday.
“A hen which fled one returns to its place,” only if one returns it within three days of its escape. “Or if it died one installs another in its place,” only it sat on its eggs three days of 24 hours. Rebbi Mana said, the Mishnah implies this, the 13th, 14th, 15th, and part of a day is counted as a whole day. Rebbi Abun said, explain it if it sat down by itself and it implies nothing.
Manure in an alley one sweeps aside, in a cowshed and a courtyard one takes it out to the dungheap. Rebbi Abba said, this is for a small courtyard, but in a large courtyard one sweeps it aside. In a cowshed, whether large or small, one takes out to the dungheap. Rebbi Abba said, because its ugliness is dangerous.
MISHNAH: Six things used the people of Jericho to do; on three of them they interfered, about three they did not interfere. The following are where they did not interfere: They grafted date palms during the entire day, and they bundled the šema ˋ and they cut grain and tied it into sheaves before the ˋomer 23:14 ). ; they did not interfere. The following are where they did interfere: They permitted sycamore figs Chapter 7, Note 159 . of dedicated trees, and they ate wind-fall on the Sabbath the entire Sabbath (or holiday) even after it fell from the tree. , and they gave peah from vegetables 1:4). Legal peah is freed from the obligation of heave and tithes; illegitimate peah is not. People giving illegal peah lead the poor into deadly sin by making them eat ṭevel produce. ; here they did interfere.
HALAKHAH: Who is the Tanna of “cutting”? Rebbi Meïr. Who is the Tanna of “binding into sheaves”? Rebbi Jehudah. Rebbi Jacob ben Rebbi Sosai said before Rebbi Yose: Everybody agrees that one may cut 23:9 : the beginning of your harvest for the Cohen is interpreted ( Sifra Emor Parašah 10(2 )) that cutting grain before the ˋomer is forbidden only in places whose grain is acceptable in the Temple, which excluded grain grown in irrigated fields (including those of Jericho). Therefore cutting the grain these could not have been a problem. Mishnah Menaḥot 10:8 ; Babli 56a , Menaḥot 71a . , and everybody agrees that one may not tie into sheaves. Where did they disagree? About grafting of date palms. Rebbi Meïr says, one grafts date entire day, and they acted following the will of the rabbis. Rebbi Judah says, they were not acting following the will of the rabbis.
How did they bundle the šemaˋ ? Rebbi Aḥa said, Rebbi Zeˋira said, Rebbi La said: Hear, o Israel, the Eternal, our God, the Eternal is One 6:4 . , only they did not stop between words, the words of Rebbi Meïr. Rebbi Jehudah said, they did stop but they did not say “Praised be the Name of the Glory of His Kingdom for ever and ever.” Rebbi Yose said, Rebbi Zeˋira, Rebbi La said: Hear, o Israel, the Eternal , etc., only they did not stop between One and “Praised”, the words of Rebbi Meïr. Rebbi Jehudah said, they did stop but they did not say “Praised be the Name of the Glory of His Kingdom for ever and ever.”
7:8 ( פ ). “How did they permit sycamore figs of dedicated trees? The Sages said to them, do you not agree with us that growth of dedicated [plants] is forbidden? They told them, when our forefathers dedicated them, they dedicated only the tree stems because of the strong men who came and took them by force.” Do the rabbis mean to say that they dedicated tree stems and fruits? Even if you say that they dedicated the tree stems but not the fruits, the rabbis wonder if somebody dedicates an orchard, may he reserve the growth for himself 3:6 the anonymous Tanna declares that taking the fruits of a Temple tree does not constitute the crime of meˋilah, larceny committed on Temple property. But R. Yose declares the fruits to be covered by meˋilah. The Babli 56b points out that the Sages of the Tosephta, while agreeing that no felony is committed by taking the sycamore figs, nevertheless must assume that taking them means overstepping a prohibition. No such prohibition is written in the Torah. While any stipulation contradicting a commandment of the Torah is invalid ( Peah 6:9), one violating a rabbinic prohibition may be valid. It remains unresolved whether the people of Jericho had permission to reserve the right to use the jummiz. ? Let us hear from the following 7:8, about a vineyard dedicated to the Temple (i. e., its fruits to be sold by the Temple and the proceeds to be given to the Temple treasury). : “After the gleanings are recognizable, the gleanings belong to the poor.” That is different because nobody may dedicate anything that is not his own 24:21 ). . Does that not mean that even if the gleanings were not yet recognizable, they should belong to the poor? This is different, because it is a vineyard for the Temple, as it was stated 3:15 . Here starts a Genizah fragment, edited by L. Ginzberg in Ginze Schechter, vol. 1, New York 1928, pp. 442–448 ( ג ). : “It somebody plants a vineyard for the Temple, it is exempt from single berries 19:10 ). Addition by the corrector, supported by a lacuna in ג . , and from ˋoriah 19:23 ). , and from the Fourth Year 19:24 ). , but it is subject to the Sabbatical year.” Rebbi Zeˋira in the name of Rebbi Joḥanan: The land shall observe a Sabbath for the Eternal 25:2 . . The sanctity of the Sabbatical falls even on anything that is the Eternal’s.
Rebbi Ḥiyya bar Abba it is impossible since the third generation R. Ḥiyya bar Abba cannot be a student either of the first generation R. Mana I nor of the fifth generation R. Mana II. Therefore with ג one has to read “R. Ḥiyya bar Ada” (second generation). asked before Rebbi Mana: It is impossible to eat without redemption 25:6 ) but Temple produce cannot be eaten without first being redeemed and the sanctity transferred to the redemption money. since Temple property cannot leave without redemption. If one redeems and eats it, it would be as if one bought an axe with Sabbatical money and private sacrifices are paid by the donors. Valuables donated to the Temple are used for building upkeep, vessels, and implements. Any monetary gain from Sabbatical produce for these purposes is forbidden; how can the Temple accept illegal money? . He said to him, the treasurer exchanges it through a third person. Rebbi Mattaniah said, why do we not explain it according to everybody, as Rebbi Joḥanan said 6:10 : Two people A and B are on the road. B had made a vow not to use anything belonging to A. A has food with him, B has nothing to eat. A gives food to a third person C as a gift; C gives the food to B who may use it. If no third person is present, A puts the food up on a fence or on a rock and says, this is abandoned to anybody who wants it. B may take and eat it, but R. Yose forbids. R. Joḥanan notes that R. Yose only forbade because the food was forbidden to B before it was abandoned. But if anything was abandoned before a vow was made, R. Yose agrees that a vow cannot retroactively influence the status of abandoned property. , the words of Rebbi Yose because his vow precedes his declaration of abandonment. But here the vow of abandonment precedes his dedication. Rebbi Joḥanan said, it happened that they gave instructions following Rebbi Yose 4:8 that the Temple be reimbursed for the produce grown in its possession, deciding with R. Ḥiyya bar Ada against R. Mattaniah. .
7:8: “What are forgotten grapes? On a trellis, anything one cannot stretch out his hand and take; on a single growing vine once he is done with it.” The paragraph is copied from there and has no relevance for Pesaḥim, nor is it related to the statement of R. Joḥanan just quoted. Does this not contradict Rebbi Joḥanan, since Rebbi Joḥanan said, if he passed over it and forgot it, it is forgotten. There is a difference, for a trellis is usually checked. And it does not even contradict Rebbi Hoshaia, for Rebbi Hoshaia said, when I was mashing olives with the great Rebbi Ḥiyya, he told me that any olive you can reach when stretching out your hand is not forgotten 7:8 makes it clear that one may go around a free-standing vine as many times as he wants, as long as he does not move away. . There is a difference, since every single freestanding vine is a separate planting.
Rebbi Abba bar Cahana asked before Rebbi Immi: If one leased his house to another and needs the money? He said to him, it is unthinkable that he should have to starve to death. Rebbi Zeˋira, Rebbi [Il]la both say, μίστωσις like ὠνή is acquired by buying. It was stated: If one leased his house to another and went and dedicated it, [the renter] lives in it and pays the rent to the Sanctuary. When? If he did not pay the rent in advance, but if he paid the rent in advance he lives there for free. In the days of Rebbi Mana there was a company in Sepphoris, and their children were taken as pledges. When they were about to leave, Rebbi Mana published (so) [a proclamation] following Rebbi Immi. He said, not that I am of his opinion, but because of the Sepphoreans that they should not permanently lose their children.
“They ate wind-fall.” Where do we hold? If it fell off before the holiday, everybody agrees that it is permitted; if it fell off on the holiday, everybody agrees that it is forbidden. But we must hold if it is unknown it cannot become permitted on the Sabbath or holiday. The only problem is whether muqṣeh is to be considered as rabbinic prohibition, which would require a case of doubt to be treated leniently as permitted, or as biblical, which requires a case of doubt to be treated restrictively as prohibited. Since the principle of muqṣeh is recognized by Sadducees (cf. Introduction to Tractates Šabbat and Eruvin ) , the Mishnah treats it as biblical prohibition. Quoted by Tosaphot 56b s. v . מחלוקת . .
“They gave peah from vegetables.” “They only gave for beets and leeks since these are harvested once. Rebbi Yose said, also cabbage.” 2, on v. 1:4. It happened that the son of Ben Meviyayin gave peah of vegetables to the poor. His father came and found them standing at the door of the garden plot. He told them, put down what is in your hands, they put down what was in their hands. He gave them double from what had been tithed. Not that he was a miser, but he was concerned about the words of the Sages. Once the rabbis needed contributions; they sent to him Rebbi Aqiba and another rabbi with him. When they came to enter at his place they heard the voice of a lad saying to him, what shall we buy for you today? He said, endives, not from today but from yesterday which are wilted and cheap. They left him and went away. After all people had (acquired merit) [contributed], they came to him. He said to them, why did you not come to me first, as you were used to? They told him, we already came but heard the voice of a lad saying to you, what shall we buy for you today? You said, endives, not from today but from yesterday which are wilted and cheap. He said, you know what was between me and the lad; do you know what is between me and my Creator? Nevertheless, go and tell her to give you a modius of denars. They went and told her. She said to them, what did he say to you, heaped or flat? They answered her, he said it vaguely. She told them, I am giving you heaped. If he said so, I filled it. If not, I shall account for the excess from my dowry. When her husband heard this, he doubled her ketubaḥ.